University of Arts in Belgrade
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La signification politique de la compassion
No full textRésumé :
L’objectif de cette thèse est de proposer une conceptualisation stabilisée de la notion de compassion et de son usage politique. Elle est pensée ici comme un moyen de soutenir le devenir autonome d’un autrui vulnérable et de faire face à certains défis induits par le triomphe de l’individualisme. Quelle nécessité y a-t-il à faire de la compassion un concept politique ? Comment élargir le champ de notre attention politique collective ? En vertu de quoi réinterpréter l'héritage éthico-politique à la lumière d'un questionnement inédit du sens du rapport à l’autre ? Pour aboutir à une philosophie de la compassion qui soit tout autant une politique de la compassion qu’une praxis. En faisant vivre une néo-modernité de la compassion, en mettant en dialogue les philosophies morales occidentales à partir de Simone Weil, Emmanuel Levinas et Jean-Jacques Rousseau et jusqu’à Hannah Arendt et Martha Nussbaum, afin de trouver une transcendance, une forme de spiritualité athée qui surgit dans le présent de la relation à l’Autre.
mots clés : Levinas, Weil, Nussbaum, compassion, corps, interdépendance, vulnérabilité, subjectivité, individualisme, transcendance, responsabilité, care, éthique, politique.
Abstract :
The aim of this thesis is to propose a stabilized conceptualization of the notion of compassion and its political use. It is thought here as a way to support the autonomous becoming of a vulnerable other and to face certain challenges induced by the triumph of individualism. What is the need to make compassion a political concept? How can we broaden the scope of our collective political attention? By virtue of what can we reinterpret the ethico-political heritage in the light of a new questioning of the meaning of the relationship to the other? To achieve a philosophy of compassion, which is both a politics of compassion and a praxis. By bringing to life a neo-modernity of compassion, by putting Western moral philosophies in dialogue, starting with Simone Weil, Emmanuel Levinas and Jean-Jacques Rousseau and ending with Hannah Arendt and Martha Nussbaum, in order to find a transcendence, a kind of atheistic spirituality that emerges in the present of the relationship to the Other.
Keywords : Levinas, Weil, Nussbaum, compassion, body, interdependence, vulnerability, subjectivity, individualism, transcendence, responsibility, care, ethics, politics
Exploring Collective Memory-Work in Serbia: Construction of Gender and Ethnicity in Post-Conflict Context
No full textIntroduction
The text explains the application of the Collective Memory-Work (CMW)
method in two projects in Serbia, considering the authors’ original fields –
gender studies and psychology, as well as the objectives of their
individual research projects. The paper also observes ways to make CMW
useful for understanding socialization through gender and ethnic
identities, both at the micro plane of the individual, and on the collective
plane of the social group. Both approaches help improve understanding
of the ways in which gender patterns and regimes, as well as nationalistic
identity politics, multiply and perpetuate
Violencia y mesianismo
No full textEn un recorrido que conduce desde Hegel a Walter Benjamin, pasando por Emmanuel Levinas y, en especial, por Franz Rosenzweig, este libro ofrece una lectura de la relación entre violencia y mesianismo, a partir de la sugerencia derridiana de una mesianicidad sin mesianismo, para dar respuesta a la pregunta sobre la relación entre la violencia y la institucionalización de la paz y la justicia. Inspirado así por la deconstrucción de Jacques Derrida, Petar Bojanic presenta una sugerente interpretación de algunos textos y nociones fundamentales de este extraordinario conjunto de pensadores en torno a los problemas de la (auto)inmunidad y la alteridad, la homeopatía y la alergología, la guerra y la violencia, el amor y el enemigo, el pacifismo, el sacrificio o la victoria
Univerzitet u Srbiji i njegova društvena odgovornost
No full textKakva je uloga univerziteta u srpskom društvu? Da li on treba samo da obrazuje mlade ljude, ili zaposleni na univerzitetu, kao i sam univerzitet u celini, imaju i širu društvenu ulogu i odgovornost? Kako se ta odgovornost očituje i dokle sežu njene granice?
Studija nudi pregled savremenih shvatanja i razmišljanja o tome kakva je društvena uloga univerziteta i njegovih zaposlenih danas, u uslovima, potrebama i mogućnostima savremenog društva; zatim, ona sadrži i analizu istraživanja koje je obuhvatilo preko stotinu sagovornika sa raznih univerziteta u Srbiji, koji su dali svoje odgovore na pitanja o društvenoj ulozi univerziteta i tome kako oni sami shvataju širu funkciju i ulogu svog rada u društvu, pored onog osnovnog – da predaju iza katedre i objavljuju radove u naučnim časopisima. Aktuelnost njihovih odgovora nije izgubljena, uprkos nazadovanju koje je srpsko društvo pretrpelo u pogledu sloboda i kritičke misli u poslednjoj deceniji. Upravo čitanjem stanja iz 2012. godine, možemo mnogo bolje da razumemo današnju situaciju
Struktura socijalnih stavova u adolescenciji i nadolazećem odraslom dobu
No full textAnalizom reči sa sufiksom “-izam” u srpskom rečniku utvrđeno je šest bazičnih socijalnih stavova prema kojima se odrasli pripadnici srpskog govornog područja razlikuju u evaluaciji društvenih prilika: podrška “Tradicionalnim i religioznim izvorima autoriteta”, zastupanje “Ličnih interesa”, “Spiritualizam”, “Humanizam”, “Egalitarizam” i “Nacionalizam”. Eksploratornim istraživanjem proverili smo da li je struktura socijalnih stavova izmerena upitnikom sa 36 užih “-izama” održiva u adolescenciji i nadolazećem odraslom dobu. Odabran je dizajn poprečnog preseka na četiri uzrasne grupe: prvi (N=212) i treći (N=222) razred srednje škole, prva godina studija (N=197) i kraj studija (N=196). Kako bismo iskontrolisali ispitanike kroz tri mlađe uzrasne grupe, homogenizovali smo uzorak gimnazijalcima čime je generalizabilnost nalaza na celu populaciju adolescenata i nadolazećih odraslih u Srbiji ograničena. Multigrupna analiza Eksploratornim modeliranjem strukturalnim jednačinama (ESEM) pokazala je metričku invarijantnost (RMSEA=0.052; SRMR=0.068; χ²(2256)= 3533.828, p<0.001; χ²/df=1.566; CFI=0.856). Rezultati ukazuju ne samo da mladi imaju istih šest stabilnih dispozicija kojima evaluiraju društvene prilike kao i odrasli već i da svaka od šest stavskih dispozicija ima isto značenje kroz sve uzraste. Istovetnost značenja bazičnih stavova koje ispoljavaju mladi i odrasli pomaže nam da razumemo motivaciju za sudelovanje mladih u društvenim procesima ili njihovo iskazivanje stavova i uverenja o aktuelnim društvenim prilikama. S obirom na to da se adolescencija smatra formativnim periodom za socijalne stavove, nalaz koji pokazuje odsustvo uzrasnih razlika u formativnom periodu je iznenađujuć. S druge strane, nalaz o istovetnosti značenja socijalnih stavova koje meri upitnik leksičkih socijalnih stavova kod mladih i kod odraslih je pragmatičan - potvrđuje da se upitnik može koristiti prilikom odgovaranja na različita istraživačka pitanja razvojne psihologije
Models of Boys’ Gender Socialization in Families in Modern-day Serbia
No full textThis paper focuses on the process of gender socialization of boys, examined through parenting practices of mothers and fathers in the contemporary socio-cultural context of Serbia. The analysis is based on empirical material collected via semi-structured interviews during 2012 on a sample of 24 families with children aged 2 to 12. The constant comparative analysis (grounded theory method) includes attitudes and actions of parents of boys and girls (as a control group) in the process of family gender socialization, and enables interpretation of boys’ gender socialization models on a continuum ranging from traditional to modern upbringing practices of parents. The research shows that parental practices in modern-day Serbia are still primarily traditional. Of the three distinct models of boys’ gender socialization (traditional, transitional and participatory), the last two represent a step forward in the direction of the individualization of parenthood and more egalitarian gender socialization patterns influenced primarily by partner relationship dynamics. These dynamics are initiated by mothers’ reflexiveness and the transformation of the concept of the “sacrificing motherhood”. The dynamic of partner relationships thus shifts in the direction of “sacrificing fatherhood”, that is, a father’s renunciation of a part of the privileges he enjoyed before entering the responsibilities within the household. Interactions with the social environment (and perceived changes in it), as well as interactions with the family of origin are crucial elements in whose interrelation the upbringing practices of parents are built and within which gender socialization of boys takes place in the socio-cultural context of contemporary families in Serbia.This paper focuses on the process of gender socialization of boys, examined through parenting practices of mothers and fathers in the contemporary
socio-cultural context of Serbia. The analysis is based on empirical material
collected via semi-structured interviews during 2012 on a sample of 24 families with children aged 2 to 12. The constant comparative analysis (grounded
theory method) includes attitudes and actions of parents of boys and girls (as
a control group) in the process of family gender socialization, and enables interpretation of boys’ gender socialization models on a continuum ranging from
traditional to modern upbringing practices of parents. The research shows that
parental practices in modern-day Serbia are still primarily traditional. Of the
three distinct models of boys’ gender socialization (traditional, transitional and
participatory), the last two represent a step forward in the direction of the individualization of parenthood and more egalitarian gender socialization patterns
influenced primarily by partner relationship dynamics. These dynamics are initiated by mothers’ reflexiveness and the transformation of the concept of the
“sacrificing motherhood”. The dynamic of partner relationships thus shifts in
the direction of “sacrificing fatherhood”, that is, a father’s renunciation of a
part of the privileges he enjoyed before entering the responsibilities within the household. Interactions with the social environment (and perceived changes in
it), as well as interactions with the family of origin are crucial elements in whose
interrelation the upbringing practices of parents are built and within which gender socialization of boys takes place in the socio-cultural context of contemporary families in Serbia
The Distinction of Civil and Political Society in The Work of Gramsci
No full textU radu se razmatra Gramšijevo shvatanje političkog i građanskog društva pozivajući se na kritiku Perija Andersona koji ovaj problem označava kao antinomiju u Gramšijevom radu. Osnovni problem je razlikovanje hegemonije i dominacije, prilikom kojeg se hegemonija svrstava unutar građanskog, a dominacija unutar političkog društva. U takvom razdvajanju nivoa dolazi do problema države i njene pripadnosti jednom od ova dva nivoa. Kroz ponovno čitanje Gramšija se pokušava doći do odgovora na problem koji Anderson primećuje i pridaje mu status antinomije. Kako bi se odgovor našao daje se celovit uvid Gramšija u predmete poput odnosa baze i nadgradnje, građanskog i političkog društva, kao i odnosa snaga i države.This work considers Gramsci’s understanding of civil and political society. Following
Perry Anderson’s critique, an attempt was made to find a distinction between civil and
political society which wouldn’t have a form of antinomy that Anderson attributes to
it. In this representation, the reader can find arguments for and against Anderson’s
claims. This is not the last word on this subject, we rather hope it is a further illumina tion of the problem and its reactualisation. The concept of hegemony that Gramsci
built at the level of civil society and that implies consent also has a place within this
consideration, while political society provides domination. In that division of levels, a
specific problem is the place of the state which fluctuates between civil and political
society. With the concept of ethical state, Gramsci signifies the transition of state
from political society and domination to civil society and consent. This problematic
is engaged in a totalized manner with the presentation of Gramsci’s insights into the
relation of base and superstructure, hegemony, political and civil society, relations of
force and state. These concepts can offer a closer insight into Gramsci’s understanding of ideological hegemony only when they are considered in their unity
Delo Džudit Batler kao filozofski događaj. Razgovor sa Adrianom Zaharijević o knjizi Život telā (1. epizoda podkasta zvuk misli)
No full textWhat Is 'Victory' in the Orthodox Christian Ethics of War?
No full textThe text reconstructs the protocol of 'victory' as part of the interruption of enmity and establishment of temporary peace. Different understandings of the enemy and enmity imply that victory in war and cessation of conflict can essentially determine the way war is conducted, and that they follow rules of war. Victory is supposed to be a crucial moment that characterizes the ethics of war. Particular testimonies and thematizations of victory in the Orthodox Christian tradition can provide an intro-duction into a potential ethics of war that could ensure a new relationship towards the enemy and killing the enemy